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Surah 10. Yunus

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10:46
وَإِمَّا نُرِيَنَّكَ بَعْضَ ٱلَّذِى نَعِدُهُمْ أَوْ نَتَوَفَّيَنَّكَ فَإِلَيْنَا مَرْجِعُهُمْ ثُمَّ ٱللَّهُ شَهِيدٌ عَلَىٰ مَا يَفْعَلُونَ Waimm a nuriyannaka baAA d a alla th ee naAAiduhum aw natawaffayannaka failayn a marjiAAuhum thumma All a hu shaheedun AAal a m a yafAAaloon a
And whether We show thee [in this world] something of what We hold in store for those [deniers of the truth],66 or whether We cause thee to die [before that retribution takes place - know that, in the end], it is unto Us that they must return; and God is witness to all that they do.67
  - Mohammad Asad

Lit., "of what We promise them" or "of what We threaten them with" - i.e., the inevitable retribution, sometimes even in this world, which a deliberate denial of the truth brings in its wake.

The above verse is addressed, in the first instance, to the Prophet, and relates to those of his contemporaries who refused to acknowledge the truth of the Qur'anic revelation. In its wider sense, however, it is addressed to every believer who might find it incomprehensible that life-long suffering is often the lot of the righteous, while many wrongdoers and deniers of the truth apparently remain unscathed and are allowed to enjoy the good things of life. The Qur'an solves this apparent paradox by making it clear that, in comparison with the life to come, the life in this world is but a brief moment, and that it is only in the hereafter that man's destiny reveals itself in all its true aspects. Cf. 3:185 - "only on the Day of Resurrection will you be requited in full [for whatever you have done]...for the life of this world is nothing but an enjoyment of self-delusion".

Whether We show you in your lifetime some consequences of what We have promised them, or cause you to die before that, in any case they will have to return to Us: moreover Allah is watching all their actions.
  - Muhammad Farooq-i-Azam Malik
Whether We show you 'O Prophet' some of what We threaten them with, or cause you to die 'before that', to Us is their return and Allah is a Witness over what they do.
  - Mustafa Khattab
Whether We let thee (O Muhammad) behold something of that which We promise them or (whether We) cause thee to die, still unto Us is their return, and Allah, moreover, is Witness over what they do.
  - Marmaduke Pickthall
Whether We show thee (realized in thy lifetime) some part of what We promise them or We take thy soul (to Our Mercy) (before that) in any case to Us is their return: ultimately Allah is witness to all that they do. 1438
  - Abdullah Yusuf Ali

The Prophet is assured that the end of evil is evil, just as the end of good is good. Whether this result is made plain before his very eyes in his own life-time or afterwards, makes no difference. The wicked should not rejoice if they are given rope and seem to have the upper hand for a time, nor should the righteous lose heart: for Allah's promise is sure and must come to pass. And in any case, the scales can only be partially, if at all, adjusted in this life. There is the final and complete adjustment on the Day of Judgment. Allah is All-Knowing, and all truth will be before Him.

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10:47
وَلِكُلِّ أُمَّةٍ رَّسُولٌ ۖ فَإِذَا جَآءَ رَسُولُهُمْ قُضِىَ بَيْنَهُم بِٱلْقِسْطِ وَهُمْ لَا يُظْلَمُونَ Walikulli ommatin rasoolun fai tha j a a rasooluhum qu d iya baynahum bi a lqis t i wahum l a yu th lamoon a
NOW every community has had an apostle; and only after their apostle has appeared [and delivered his message] is judgment passed on them, in all equity;68 and never are they wronged.
  - Mohammad Asad

Lit., "and when their apostle has come, a decision is made between them in all equity". This verse stresses (a) the continuity of religious revelation in mankind's history and the fact that in the long run no community, period or civilization (which latter is one of the meanings attributable to the term ummah) has been left without prophetic guidance, and (b) the doctrine that God does not punish "a community for its wrongdoing so long as its people are still unaware [of the meaning of right and wrong]: for all shall be judged according to their [conscious] deeds" ({6:131-132}).

Every nation was sent a Rasool. Once their Rasool came, judgement was passed between them with all fairness and they were not wronged in the least.
  - Muhammad Farooq-i-Azam Malik
And for every community there is a messenger. After their messenger has come,1 judgment is passed on them in all fairness, and they are not wronged.
  - Mustafa Khattab

 Either in this life to deliver the message or on the Day of Judgment to testify for or against them.

And for every nation there is a messenger. And when their messenger cometh (on the Day of Judgment) it will be judged between them fairly, and they will not be wronged.
  - Marmaduke Pickthall
To every people (was sent) an Apostle: when their Apostle comes (before them) the matter will be judged between them with justice and they will not be wronged. 1439
  - Abdullah Yusuf Ali

Every people or generation or nation had its Message or Messenger: Allah revealed Himself to it in some way or another. If that Messenger was ignored or rejected, or his Message was twisted or misused, the Day of Reckoning will come, when perfect justice will be done and the whole Truth revealed. The Unbelievers mockingly say: "If that is true, pray tell us when that Day will come!" The answer of the Messenger is: "It will come in good time: no one can either hasten or retard it. If you want me then to save you or if you fear that I shall harm you for your treatment of me, know that this matter is in the hands of Allah alone, Who will do perfect justice. Even in regard to myself, any harm or good that befalls me is by the command and in the power of Allah".

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10:48
وَيَقُولُونَ مَتَىٰ هَـٰذَا ٱلْوَعْدُ إِن كُنتُمْ صَـٰدِقِينَ Wayaqooloona mat a h atha alwaAAdu in kuntum sa diqeen a
And yet, they [who deny the truth] are wont to ask, "When is that promise [of resurrection and judgment] to be fulfilled? [Answer this, O you who believe in it,] if you are men of truth!"
  - Mohammad Asad
They ask: "When will this promise be fulfilled, tell us if what you say be true?"
  - Muhammad Farooq-i-Azam Malik
They ask 'the believers', 'When will this threat come to pass if what you say is true?'
  - Mustafa Khattab
And they say: When will this promise be fulfilled, if ye are truthful?
  - Marmaduke Pickthall
They say: "When will this promise come to pass if ye speak the truth?"
  - Abdullah Yusuf Ali

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10:49
قُل لَّآ أَمْلِكُ لِنَفْسِى ضَرًّا وَلَا نَفْعًا إِلَّا مَا شَآءَ ٱللَّهُ ۗ لِكُلِّ أُمَّةٍ أَجَلٌ ۚ إِذَا جَآءَ أَجَلُهُمْ فَلَا يَسْتَـْٔخِرُونَ سَاعَةً ۖ وَلَا يَسْتَقْدِمُونَ Qul l a amliku linafsee d arran wal a nafAAan ill a m a sh a a All a hu likulli ommatin ajalun i tha j a a ajaluhum fal a yastakhiroona s a AAatan wal a yastaqdimoon a
Say [O Prophet]: "It is not within my power to avert harm from, or bring benefit to, myself, except as God may please.69 For all people a term has been set: when the end of their term approaches, they can neither delay it by a single moment, nor hasten it."70
  - Mohammad Asad

Sc., "and since I do not possess any supernatural powers, I cannot predict that which is beyond the reach of human perception (al-ghayb)".

See 7:34 and the corresponding notes [25] and [26]. In the above context, the "end of the term" refers, in particular, to the coming of the Last Hour and the Day of Judgment.

Say: "I have no control over any harm or benefit to myself, except what Allah wills. For every nation there is a deadline: when their deadline comes, it can neither be delayed for even a moment, nor it can be advanced.
  - Muhammad Farooq-i-Azam Malik
Say, 'O Prophet,' 'I have no power to benefit or protect myself, except by the Will of Allah.' For each community there is an appointed term. When their time arrives, they cannot delay it for a moment, nor could they advance it.
  - Mustafa Khattab
Say: I have no power to hurt or benefit myself, save that which Allah willeth. For every nation there is an appointed time. When their time cometh, then they cannot put it off an hour, nor hasten (it).
  - Marmaduke Pickthall
Say: "I have no power over any harm or profit to myself except as Allah willeth. To every People is a term appointed: when their term is reached not an hour can they cause delay nor (an hour) can they advance (it in anticipation). 1440 1441
  - Abdullah Yusuf Ali

Cf. vii. 188.

This repeats vii. 34, but the significance is different in the two contexts. Here the reply is to the Unbelievers' mocking incredulity (see n. 1439) as to whether there is such a thing as a Hereafter: they suggest to the Prophet of Allah that if his claim to inspiration from Allah is true, he should get them punished at once for rejecting him. In vii. 34 the reference is to the punishment of iniquity as described in vii. 33: sin is not necessarily punished at once: every People or generation gets a chance-, when their term is fulfilled, the final adjustment is made.

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10:50
قُلْ أَرَءَيْتُمْ إِنْ أَتَىٰكُمْ عَذَابُهُۥ بَيَـٰتًا أَوْ نَهَارًا مَّاذَا يَسْتَعْجِلُ مِنْهُ ٱلْمُجْرِمُونَ Qul araaytum in at a kum AAa tha buhu bay a tan aw nah a ran m atha yastaAAjilu minhu almujrimoon a
Say: "Have you ever considered [how you would feel] if His chastisement were to befall you by night or by day? What could there be in that prospect that people lost in sin should wish to hasten?71
  - Mohammad Asad

Lit., "What [part] thereof might the people lost in sin (al-mujrimun) wish to hasten" - meaning, according to Zamakhshari, that "all of [God's] chastisement is awful and bitter, and should inspire one with the desire to flee therefrom;...and there is nothing in it that ought to make one wish to hasten it". This is an allusion to the incredulous inquiry of the deniers of the truth about the coming of the Last Hour (verse {48} above), as well as to their sarcastic demand that they should be immediately chastised by God in proof of Muhammad's prophetic mission (cf. {6:57-58} and 8:32 , as well as the corresponding notes). - The expression "by night or by day" occurring in the preceding sentence denotes the suddenness and unexpectedness with which doom is bound to encompass the evildoers on the Day of Judgment.

Say: "Have you ever considered that if his scourge fall upon you by night or by day you can do nothing to avert it? What then is there that the criminals wish to hasten?
  - Muhammad Farooq-i-Azam Malik
Tell them 'O Prophet', 'Imagine if His torment were to overcome you by night or day- do the wicked realize what they are 'really' asking Him to hasten?
  - Mustafa Khattab
Say: Have ye thought: When His doom cometh unto you as a raid by night, or in the (busy) day; what is there of it that the guilty ones desire to hasten?
  - Marmaduke Pickthall
Say: "Do ye see if his punishment should come to you by night or by day what portion of it would the Sinners wish to hasten? 1442
  - Abdullah Yusuf Ali

The mockery of Unbelievers will be turned into panic when the wrath of Allah descends on them. It may do so suddenly, by night or by day, when they ]cast expect it. Will they then say of any bit of it: "Let it be hastened"?

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10:51
أَثُمَّ إِذَا مَا وَقَعَ ءَامَنتُم بِهِۦٓ ۚ ءَآلْـَٔـٰنَ وَقَدْ كُنتُم بِهِۦ تَسْتَعْجِلُونَ Athumma i tha m a waqaAAa a mantum bihi a l a na waqad kuntum bihi tastaAAjiloon a
Will you, then, believe in it [only] after it has come to pass - [on the Day when you will be asked, 'Do you believe in it] now,72 after having [contemptuously] called for its speedy advent?'
  - Mohammad Asad

I.e., "when it is too late" (Tabari, Zamakhshari, Razi; my interpolation at the beginning of this sentence is based on these authorities).

Would you believe it when it actually overtakes you? Then you would beg it to be removed although it had been your own wish to hurry it on."
  - Muhammad Farooq-i-Azam Malik
Will you believe in it only after it has overtaken you? Now? But you always wanted to hasten it!'
  - Mustafa Khattab
Is it (only) then, when it hath befallen you, that ye will believe? What! (Believe) now, when (until now) ye have been hastening it on (through disbelief)?
  - Marmaduke Pickthall
"Would ye then believe in it at last when it actually cometh to pass? (It will then be said): `Ah! now? And ye wanted (aforetime) to hasten it on!"
  - Abdullah Yusuf Ali

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10:52
ثُمَّ قِيلَ لِلَّذِينَ ظَلَمُوا۟ ذُوقُوا۟ عَذَابَ ٱلْخُلْدِ هَلْ تُجْزَوْنَ إِلَّا بِمَا كُنتُمْ تَكْسِبُونَ Thumma qeela lilla th eena th alamoo th ooqoo AAa tha ba alkhuldi hal tujzawna ill a bim a kuntum taksiboon a
- whereupon those who [in their lifetime] were bent on evildoing will be told, 'Taste suffering abiding! Is this requital anything but the just due for what you were wont to do?'"73
  - Mohammad Asad

Lit., "Are you being requited for anything but for what you were wont to earn?"

Then it will be said to the wrongdoers: "Taste the everlasting punishment! Should you not be rewarded according to your deeds?"
  - Muhammad Farooq-i-Azam Malik
Then the wrongdoers will be told, 'Taste the torment of eternity! Are you not rewarded except for what you used to commit?'
  - Mustafa Khattab
Then will it be said unto those who dealt unjustly: Taste the torment of eternity. Are ye requited aught save what ye used to earn?
  - Marmaduke Pickthall
"At length will be said to the wrongdoers: "Taste ye the enduring punishment! Ye get but the recompense of what ye earned!' " 1443
  - Abdullah Yusuf Ali

This will be the final doom, and they will themselves have brought it on themselves! The psychology of the Unbelievers is here analysed and exposed. This particular argument begins at x. 47 and ends at x. 53. It begins with the general statement that every People has had due warning and explanation by means of a Prophet specially sent to them: that Prophet will be a relevant witness at the final Judgment, when the matter will be judged in perfect equity. Then follows a dialogue. The Unbelievers mock and say, "Why not bring on the Punishment now?" The reply to the Unbelievers is, "It will come in Allah's good time". The Believers are told to watch and see how the sinners would take it if the Punishment were to come at once. Would they not think it too sudden? When it actually comes, their panic will be indescribable. "Is that true?" say the Unbelievers. "It is the very truth," is the answer, "and nothing can ward it off".

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10:53
وَيَسْتَنۢبِـُٔونَكَ أَحَقٌّ هُوَ ۖ قُلْ إِى وَرَبِّىٓ إِنَّهُۥ لَحَقٌّ ۖ وَمَآ أَنتُم بِمُعْجِزِينَ Wayastanbioonaka a h aqqun huwa qul ee warabbee innahu la h aqqun wam a antum bimuAAjizeen a
And some people74 ask thee, "Is all this true?" Say: "Yea, by my Sustainer! It is most certainly true, and you cannot elude [the final reckoning]!"
  - Mohammad Asad

Lit., "they" - i.e., those of the unbelievers who are wavering in their agnosticism and - as mentioned in verse {36} above - "follow nothing but conjecture" (Manar XI, 394).

They ask you: "Is what you say really true?" Tell them: "Yes! By my Rabb, it is absolutely true! And you will not be able to avert it."
  - Muhammad Farooq-i-Azam Malik
They ask you 'O Prophet', 'Is this true?' Say, 'Yes, by my Lord! Most certainly it is true! And you will have no escape.'
  - Mustafa Khattab
And they ask thee to inform them (saying): Is it true? Say: Yea, by my Lord, verily it is true, and ye cannot escape.
  - Marmaduke Pickthall
They seek to be informed by thee: "Is that true?" Say: "Aye! by my Lord! It is the very truth! and ye cannot frustrate it!"
  - Abdullah Yusuf Ali

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10:54
وَلَوْ أَنَّ لِكُلِّ نَفْسٍ ظَلَمَتْ مَا فِى ٱلْأَرْضِ لَٱفْتَدَتْ بِهِۦ ۗ وَأَسَرُّوا۟ ٱلنَّدَامَةَ لَمَّا رَأَوُا۟ ٱلْعَذَابَ ۖ وَقُضِىَ بَيْنَهُم بِٱلْقِسْطِ ۚ وَهُمْ لَا يُظْلَمُونَ Walaw anna likulli nafsin th alamat m a fee alar d i la i ftadat bihi waasarroo a l nnad a mata lamm a raawoo alAAa tha ba waqu d iya baynahum bi a lqis t i wahum l a yu th lamoon a
And all human beings that have been doing evil75 would surely, if they possessed all that is on earth, offer it as ransom [on Judgment Day];76 and when they see the suffering [that awaits them], they will be unable to express their remorse.77 But judgment will be passed on them in all equity; and they will not be wronged.
  - Mohammad Asad

In this instance, by deliberately giving the lie to the Prophet and rejecting the message of the Qur'an.

Cf. 3:91 and the corresponding note [71].

The primary meaning of the verb asarrahu is "he concealed it" or "he kept it secret", thus the phrase asarru 'n-nadamah (expressed in the past tense but in the above context obviously denoting a future event) could be rendered as "they will conceal their remorse". In view, however, of the many statements in the Qur'an that on the Day of Judgment the sinners will not only not conceal but will, rather, stress their remorse, some of the commentators (e.g., Baghawi, on the authority of Abu'Ubaydah) are of the opinion that in this particular verse the verb asarra denotes the opposite of its primary meaning and, accordingly, interpret the phrase as "they will manifest their remorse". But the linguistic validity of this rather forced interpretation has been emphatically contested by many philologists, and particularly by Abu Mansur al-Azhari (cf. Lane IV, 1337); and since there is no convincing reason to disregard the original significance of the verb asarra with its implication of "concealment", the above Qur'anic phrase must be understood (as Zamakhshari understands it), in the metonymical sense of an involuntary "concealment", that is, the sinners' inability to express the full depth of their remorse.

If every person that has done injustice possessed all that the earth contains, he would be willing to offer it all in ransom to redeem himself if he could. They will regret in their hearts when they see the punishment of Hell. The decision between them will be made with justice and no wrong will be done to them.
  - Muhammad Farooq-i-Azam Malik
If every wrongdoer were to possess everything in the world, they would surely ransom themselves with it. They will hide 'their' remorse when they see the torment. And they will be judged in all fairness, and none will be wronged.
  - Mustafa Khattab
And if each soul that doeth wrong had all that is in the earth it would seek to ransom itself therewith; and they will feel remorse within them, when they see the doom. But it hath been judged between them fairly and they are not wronged.
  - Marmaduke Pickthall
Every soul that hath sinned if it possessed all that is on earth would fain give it in ransom: they would declare (their) repentance when they see the Penalty: but the judgment between them will be with justice and no wrong will be done unto them. 1444 1445
  - Abdullah Yusuf Ali

Cf. iii. 91.

Declare their repentance: the verb in the original is asarru, which may mean either "declare" or "reveal" or else "conceal" or "hide". The classical Commentators are divided as to the meaning to be adopted here. If the first, which I prefer, the sense would be: "When the Penalty stares the sinners in the face, they would give anything to escape it, and they would even openly declare their repentance, which would be a source of shame and ignominy to them." If the latter meaning be taken, the sense would be: "They would give anything to escape the Penalty; but the hardest thing of all for them is frankly to confess and repent, and so they conceal their sense of shame and ignominy."

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10:55
أَلَآ إِنَّ لِلَّهِ مَا فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۗ أَلَآ إِنَّ وَعْدَ ٱللَّهِ حَقٌّ وَلَـٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ Al a inna lill a hi m a fee a l ssam a w a ti wa a lar d i al a inna waAAda All a hi h aqqun wal a kinna aktharahum l a yaAAlamoon a
Oh, verily, unto God belongs all that is in the heavens and on earth! Oh, verily, God's promise always comes true - but most of them know it not!
  - Mohammad Asad
Be aware! All that is in the heavens and the earth belongs to Allah. Be aware! The promise of Allah is true, yet most of them do not know.
  - Muhammad Farooq-i-Azam Malik
Surely to Allah belongs whatever is in the heavens and the earth. Surely Allah's promise is 'always' true, but most of them do not know.
  - Mustafa Khattab
Lo! verily all that is in the heavens and the earth is Allah's. Lo! verily Allah's promise is true. But most of them know not.
  - Marmaduke Pickthall
Is it not (the case) that to Allah belongeth whatever is in the heavens and on earth? Is it not (the case ) that Allah's promise is assuredly true? Yet most of them understand not.
  - Abdullah Yusuf Ali

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10:56
هُوَ يُحْىِۦ وَيُمِيتُ وَإِلَيْهِ تُرْجَعُونَ Huwa yu h yee wayumeetu wailayhi turjaAAoon a
He alone grants life and deals death; and unto Him you all must return.78
  - Mohammad Asad

Lit., "you shall be brought back" - for, "all that exists goes back to Him [as its source]" ( 11:123 ).

He is the One Who gives life and causes death, and to Him you shall all return.
  - Muhammad Farooq-i-Azam Malik
He 'is the One Who' gives life and causes death, and to Him you will 'all' be returned.
  - Mustafa Khattab
He quickeneth and giveth death, and unto Him ye will be returned.
  - Marmaduke Pickthall
Is it He Who giveth life and who taketh it and to Him shall ye all be brought back.
  - Abdullah Yusuf Ali

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10:57
يَـٰٓأَيُّهَا ٱلنَّاسُ قَدْ جَآءَتْكُم مَّوْعِظَةٌ مِّن رَّبِّكُمْ وَشِفَآءٌ لِّمَا فِى ٱلصُّدُورِ وَهُدًى وَرَحْمَةٌ لِّلْمُؤْمِنِينَ Y a ayyuh a a l nn a su qad j a atkum mawAAi th atun min rabbikum washif a on lim a fee a l ss udoori wahudan wara h matun lilmumineen a
O MANKIND! There has now come unto you an admonition from your Sustainer, and a cure for all [the ill] that may be in men's hearts,79 and guidance and grace unto all who believe [in Him].
  - Mohammad Asad

I.e., a remedy for all that is contrary to truth and moral good.

O mankind! There has come to you an instruction from your Rabb, a cure for whatever (disease) is in your hearts, a guidance and a blessing for the true believers.
  - Muhammad Farooq-i-Azam Malik
O humanity! Indeed, there has come to you a warning from your Lord, a cure for what is in the hearts, a guide, and a mercy for the believers.
  - Mustafa Khattab
O mankind! There hath come unto you an exhortation from your Lord, a balm for that which is in the breasts, a guidance and a mercy for believers.
  - Marmaduke Pickthall
O mankind! there hath come to you a direction from your Lord and a healing for the (diseases) in your hearts and for those who believe a Guidance and a Mercy. 1446
  - Abdullah Yusuf Ali

Those who do wrong have a disease in their hearts, which will cause their spiritual death. Allah in His Mercy declares His Will to them, which should direct their lives and provide a healing for their spiritual disease. If they accept Faith, the remedy acts; they find themselves in right guidance and receive Allah's forgiveness and mercy. Surely those are far better gifts than material advantages, wealth, or possessions.

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10:58
قُلْ بِفَضْلِ ٱللَّهِ وَبِرَحْمَتِهِۦ فَبِذَٰلِكَ فَلْيَفْرَحُوا۟ هُوَ خَيْرٌ مِّمَّا يَجْمَعُونَ Qul bifa d li All a hi wabira h matihi fabi tha lika falyafra h oo huwa khayrun mimm a yajmaAAoon a
Say: "In [this] bounty of God and in His grace - in this, then, let them rejoice: it is better than all [the worldly wealth] that they may amass!"
  - Mohammad Asad
Say: "It is the grace and mercy of Allah (that He has sent this Qur'an), so let the people rejoice over it, for it is better than (the worldly riches) they are collecting."
  - Muhammad Farooq-i-Azam Malik
Say, 'O Prophet,' 'In Allah's grace and mercy let them rejoice. That is far better than whatever 'wealth' they amass.'
  - Mustafa Khattab
Say: In the bounty of Allah and in His mercy: therein let them rejoice. It is better than what they hoard.
  - Marmaduke Pickthall
Say: "In the Bounty of Allah and in His Mercy in that let them rejoice": that is better than the (wealth) they hoard.
  - Abdullah Yusuf Ali

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10:59
قُلْ أَرَءَيْتُم مَّآ أَنزَلَ ٱللَّهُ لَكُم مِّن رِّزْقٍ فَجَعَلْتُم مِّنْهُ حَرَامًا وَحَلَـٰلًا قُلْ ءَآللَّهُ أَذِنَ لَكُمْ ۖ أَمْ عَلَى ٱللَّهِ تَفْتَرُونَ Qul araaytum m a anzala All a hu lakum min rizqin fajaAAaltum minhu h ar a man wa h al a lan qul a ll a hu a th ina lakum am AAal a All a hi taftaroon a
Say: "Have you ever considered all the means of sustenance which God has bestowed upon you from on high80 - and which you thereupon divide into 'things forbidden' and 'things lawful'?"81 Say: "Has God given you leave [to do this] - or do you, perchance, attribute your own guesswork to God?"
  - Mohammad Asad

This connects with the statement, in verse {57}, that the Qur'an offers to man a complete guidance towards the good life and spiritual fulfilment in this world, and happiness in the life to come. As already mentioned in surah {2}, note [4], the term rizq connotes all that may be good and useful to man, be it of a physical nature (in the conventional sense of "means of sustenance") or belonging to the realm of the mind (like reason, knowledge, etc.) or of the spirit (like faith, kindness, patience, etc.). Thus, it applies exclusively to positive, beneficial means of sustenance and never to things or phenomena which are morally reprehensible and/or physically or socially injurious.

Lit., "and thereupon you have made some of it forbidden (haram) and [some of it] lawful (halal)". The fact that it is God who "has bestowed upon you from on high" (anzala 'alaykum) - i.e., has willed that man should make use of - all that can be qualified as rizq, automatically makes all its manifestations lawful (Zamakhshari). In accordance with the doctrine that everything which has not been expressly forbidden by the Qur'an or the explicit teachings of the Prophet is eo ipso lawful, this verse takes a clear-cut stand against all arbitrary prohibitions invented by man or artificially "deduced" from the Qur'an or the Prophet's sunnah (Manar XI. 409 f.: see also note [58] on verse {36} of this surah, as well as {5:101-102} and the corresponding notes). In its wider sense, the above verse relates to people who refuse to be guided by revelation and prefer to "follow nothing but conjecture" (verse {36}).

O Prophet, ask them: "Have you ever considered that out of the sustenance which Allah has given you, you yourselves have made some things Halal (lawful) and others Haram (unlawful)? Ask them: "Did Allah permit you to do so, or do you ascribe a false thing to Allah?"
  - Muhammad Farooq-i-Azam Malik
Ask 'the pagans, O Prophet', 'Have you seen that which Allah has sent down for you as a provision, of which you have made some lawful and some unlawful?'1 Say, 'Has Allah given you authorization, or are you fabricating lies against Allah?'
  - Mustafa Khattab

 This refers to 6:138-139.

Say: Have ye considered what provision Allah hath sent down for you, how ye have made of it lawful and unlawful? Say: Hath Allah permitted you, or do ye invent a lie concerning Allah?
  - Marmaduke Pickthall
Say: "See ye what things Allah hath sent down to you for sustenance? Yet ye hold forbidden some things thereof and (some things) lawful." Say: "Hath Allah indeed permitted you or do ye invent (things) to attribute to Allah?" 1447
  - Abdullah Yusuf Ali

"Sustenance" is to be taken in both the literal and the metaphorical sense. In the literal sense, what fine and varied things Allah has provided for us on land and in sea and air, in the vegetable, animal, and mineral kingdoms? Yet narrow minds put artificial barriers against their use. In the metaphorical sense, what enchanting fields of knowledge and spiritual endeavour are provided in our individual and social lives? And who is to say that some are lawful and others forbidden? Supposing they were so in special circumstances, it is not right to attribute artificial restrictions of that kind to Allah and falsely erect religious sanctions against them.

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10:60
وَمَا ظَنُّ ٱلَّذِينَ يَفْتَرُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ يَوْمَ ٱلْقِيَـٰمَةِ ۗ إِنَّ ٱللَّهَ لَذُو فَضْلٍ عَلَى ٱلنَّاسِ وَلَـٰكِنَّ أَكْثَرَهُمْ لَا يَشْكُرُونَ Wam a th annu alla th eena yaftaroona AAal a All a hi alka th iba yawma alqiy a mati inna All a ha la th oo fa d lin AAal a a l nn a si wal a kinna aktharahum l a yashkuroon a
But what do they think - they who attribute their own lying inventions to God - [what do they think will happen to them] on the Day of Resurrection? Behold, God is indeed limitless in His bounty unto men - but most of them are ungrateful.
  - Mohammad Asad
What treatment do they think those people will get, who ascribe false things to Allah, on the Day of Resurrection? Indeed Allah is full of grace to mankind, but most of them are not grateful.
  - Muhammad Farooq-i-Azam Malik
What do those who fabricate lies against Allah expect on Judgment Day? Surely Allah is ever Bountiful to humanity,1 but most of them are ungrateful.
  - Mustafa Khattab

 By delaying their punishment and allowing them time to repent.

And what think those who invent a lie concerning Allah (will be their plight) upon the Day of Resurrection? Lo! Allah truly is Bountiful toward mankind, but most of them give not thanks.
  - Marmaduke Pickthall
And what think those who invent lies against Allah of the Day of Judgment? Verily Allah is full of Bounty to mankind but most of them are ungrateful. 1448 1449
  - Abdullah Yusuf Ali

People who lie in Religion or invent false gods, or false worship,-have they any idea of the Day of Judgment, when they will be called to account, and will have to answer for their deeds?

Allah is most kind, and gracious, and generous with His gifts of all kinds, material and spiritual. But men do not understand, and arc ungrateful in forgetting the Giver of all and setting up false objects of worship and false standards of pride.

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